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HISTORY   AND    HUMAN    RELATIONS

All these aspects of the operation of necessity and
conditioning circumstance in liuman history present
die wide field that is open to Christian charity;  and
the call for this is the greater since they represent the
field in which men so often show no pity for one another.
They explain why it is proper for us—it is even a kindness
to the potential culprits—to organise ourselves in an
effective way against the faults of human nature; it is a
virtue to lock our doors and take care that our valuables
are protected, because otherwise we are liable to turn
some people into thieves who had never diought of $uch
a thing, so that we ourselves are responsible for the
increase of theft.   And it is better to see that human
nature is guarded against itself in this way than that we
should be careless of our property at the first stage of
the argument only to become utterly compassionless at
the finish towards the thieves we have helped to make,
E this is true, however, it is equally true that we should
take similar precautions against the emergence of a
potential aggressor in the international field; and if we
have omitted to do so, by refusing to arm ourselves,
then we have helped to create the very evil of which we
complain.   We cannot mend the situation by treating
the aggressor as subhuman afterwards or by trying to
drive moral indignation to a higher power*

In other words there is a fallaciously " moralistic "
attitude that we can take when we are dealing with the
various problems of human relations. If theft or juvenile
delinquency or military aggression seem worse now
than in other periods, we may take refuge in moral
indignation but in reality we may only be evading the